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PRELIMINARY OBSERVATIONS 
The name of Maharishi Jaimini is held in high esteem and reverence among the Sanskrit writers of eminence and probably he is held only next to Maharishi Vedavyasa. Jaimini is the disciple of Vyasa, and besides being a writer of various treatises and the Epic Jaimini Bharata, he is the famous author of Poorva Mimamsa Sastra, and these able aphorisms in Astrology called after his name as the JAIMINISUTRAS. The Maharishis, so far as their intellectual development was, concerned, stood altogether on a unique pedestal unapproached by any other authors in the world. They expanded their intellects not by ordinary study, patient labour and devotion but by the mystic processes of Yoga. Thus expanding their mental vision by a peculiar process still unknown to the greatest scholars of the present day, they were able to grasp the causes and effects of the celestial and terrestrial phenomena with the greatest ease and on. a scale of understanding and comprehension of facts at which the present generations stand surprised and wonderstruck.
Take Maharishi Vedavyasa the great grandson of Vasishta, the grandson of Sakti, the son of Parasara and the father of Maharishi Shuka who is held in the highest esteem by the great Rishis themselves for this piety, Brahmagnana, and unalloyed purity of life. Vyasa has written 18 Puranas including the Mahabharata, enclosing the immortal Bhagavadgita, great Siddhanta after his name on Astronomy, several works on Astrology and the most profound Brahmasutras, called Uttara-Mimamsa. This colossal collection of literature relating to all branches of human knowledge stands as a monument to the grandeur of his glorious intellect and it will be a real surprise to the cultured public, if any other name in the world could be, compared to this intellectual giant. In addition to all these works, he was able to systematise and put in proper order the Four Vedas and thus earn the most envious title of Vedavyasa or one who put the Vedas in their present form and sequence. Jaimini was a worthy disciple of Vedavyasa and has bequeathed to humanity, many valuable works among which stand foremost Jaimini Bharata, Poorva-Mimamsa and the Jaiminisutras on Astrology.
In the various branches of the Sanskrit Sciences the sutras are a wonder of Sanskrit literature. We do not know if there is any other language in this world, which has anything like the sutras. A sutra may thus be defined as the shortest in form with the largest meaning possible. JAIMINISUTRAS ere said t0 have been composed in eight chapters. Though brief, they contain a large quantity of meaning. Many technicalities are used throughout these sutras and I will try to explain them as best as I could. In translations from a rich and comprehensive language to a poor and ill-equipped tongue, it is extremely difficult to bring out the force, the dignity, the sweetness, the majesty and the flow of the original language. The translators, however learned they may be and however brilliant their intelligence may be, have to remember the great gulf which separates their intelligence with that of the great Maharishi who is their original author.
At best the translator can only explain and illustrate what he understands and conceives to be the meaning of the original author. It may be the correct interpretation of the author or what may have been understood to be the meaning by the translator. In the case of the works of the Maharishis, I may not be very wrong if I say that none of the commentators or the translators could ever hope to come up to their standard. However, a man can do at best what he honestly knows to be the meaning; and I can assure my readers that in the translation of these difficult sutras I have taken the greatest care to bring out the correct meaning of the Maharishi in his inimitable work the JAIMINISUTRAS. Everyone cannot compose a sutra. A sutra, to be a sound one. must have certain characteristic features and unless these conditions are satisfied they cannot pass muster under the heading of a sutra. In English, so far as my humble knowledge and practical experience go, it looks impossible to frame a sutra as the Sanskrit authors have composed and conceived it. The defects of languages cannot be set right by ordinary men, and it is hopeless to make such attempts.
Jaimini, through his great sympathy and love for the people, framed these sutras and they have to be interpreted on certain principles, which the Sanskrit writers have laid down for our guidance and education. The brevity of a sutra is its distinguishing feature, and it can easily be committed to memory even by the ordinary students. Somehow or other, Sanskrit language seems to have a close affinity to strengthen and improve memory. Have we ever seen an advocate or a judge who is able to repeat a few sections of any legal book? Is there any English knowing person who can repeat a play of Shakespeare or a few pages of any dictionary? In Sanskrit, Dasopanishads are easily committed to memory. There are Dwivedis and Thrivedis who easily commit to memory one, two and three Vedas and repeat them with an ease which surprises the listeners. There are many who have committed to memory the Sanskrit lexicon “Amara” and quote its stanzas offhand with the greatest ease. Bhagavata, Bharata, Ramayana and other extensive works are easily committed to memory. Kavyas and Natakas. Epics and Dramas form no exception. Astrological literature, whether it be astronomical calculation or astrological Phalabhaga has been committed to memory and I can repeat more than 2 or 3 thousand slokas, without any paper or pencil.The discussion of the learned Brahmin Pandits is a source of great delight to the audience. They bring neither books, nor notes, nor papers, nor any references when they come for great assemblies where their knowledge in the several branches of Sanskrit will be tested and where they receive due rewards. The greatest Indian Pandit has hardly anything which deserves the name of a library, whereas the poorest equipped English reader keeps up a decent library. Are not then the heads of these Pandits more valuable than the heads of the greatest English scholars who have to refer to books for constant renewal of their memories?
ADHYAYA 1-PADA 1 
SU. 1.- Upadesam vyakhyasyamah. I shall now explain my work for the benefit of the readers and shall give them proper instructions to understand the subject.
NOTES Upadesa means literally bringing one close to the object and make him understand the truth. Upa samip disanti cause to sit-taking one close to the true object of his search, making him sit there and see clearly with his mental vision, the truths of the Science. Jaimini observes that he will take the subject of Astrology in Phalabhaga or Predictive portion, introduce the readers and disciples to the principles of Astrology and make them see the truths and realise their grandeur by personal experiences. He expands the subject in his own inimitable style and tries his best to put vast quantities of Astrological knowledge in the fewest possible Aphorisms called the Sutras. This word Upa occurs in Upanayana as making a man, see the grandeur of Parabrahma, and Upanishad or taking one nearer to God and Upasana carrying the same idea and making the person see the object of his search and bring him into closer contact with it.
SU. 2.-Abhipasyanti rikshani. The zodiacal signs aspect each other (in their front).
SU. 3.-Parswabhe cha. Excepting. the next zodiacal signs to them.
SU. 4.- ?ihann ishthascha tadvat. Those planets which occupy such signs will also aspect the planets found in such houses.
NOTES Unless easy explanations are offered and illustrations are given the meanings of these Sanskrit Sutras will not become intelligible and convincing to the readers. The second Sutra can be explained thus. The zodiacal signs aspect each other which are in their front. I do not exactly understand what is meant by the word front. The commentators who have done invaluable services to humanity by their lucid explanations and the removal of all reasonable doubts thus observe : Mesha has Vrischika, Vrishabha has Thula, Mithuna has Kanya, Kataka has Kumbha, Simha has Makara, Kanya has Dhanus, Thula has Vrishabha. Vrischika has Mesha, Dhanus has Meena, Makara has Simha, Kumbha has Kataka and Meena has Mithuna as the signs in front and aspect them.
From the 3rd sutra it is signified that the zodiacal sign next to Aries, viz., Vrishabha is not aspected, the sign Mithuna is not aspected by Vrishabha, Kataka is not aspected by Mithuna, Simha is not aspected by Kataka and so forth. Following this rule alt the Chara Rasis or movable signs aspect all the Sthira Rasis or fixed signs excepting that which is next to it and all the fixed signs aspect the movable signs excepting that which is next to it. The double bodied signs aspect each other. In none of the current astrological books is mentioned the fact of the aspecting of zodiacal signs or the planets which are in them in this particular manner. In the 4th sutra, reference is made to planets occupying those houses, and exercising aspectual influences as the houses themselves are said to do. I will give a few illustrations to exemplify the above enunciated principles. Meena Mesha Vrishabha Mithuna Kumbha I Kataka I DIAGRAM I Makara j Simha Dhanus Vrischika Thula Kanya
*Chara Rasis aspect Sthira Rasis, Sthira Rasis aspect Chara Rasis and Dwiswabhava Rasis aspect the Dwiswabhavas. Mesha is movable and Vrishabha next to it is fixed Mesha is said to aspect the fixed signs except the one which is next to it. Mesha aspects the fixed signs Simha, Vrischika and Kumbha but not Vrishabha, which is close to it. Vrishabha a fixed sign, aspects the movable signs Kataka, Thula and Makara but not Mesha, which is close to it. Mithuna, Kanya Dhanus and Meena the four double-bodied or common house; aspect each other and there is no difficulty about them. Kataka a movable sign, aspects Vrischika, Kumbha and Vrishabha, but not Simha which is close to it. Thula a movable sign aspect; Kumbha, Vrishabha and Simha but not the fixed sign Vrischika next to it. Vrischika, a fixed sign, aspects Makara, Mesha and Kataka but not Thula, which is close to it. Makara a movable sign aspects these fixed signs Vrishabha, Simha and Vrischika but not Kumbha which is close to it.
These aspects of Rasis have peculiar influences and they are taken into consideration in these Jaiminisutras. According to the above sutras and the explanations a; understood by me, the following aspects. have to be noted in the example given on next page. Ravi is in a movable sign and does not aspect Budha but aspects Simha, Vrischika and the planet Sani in it and Kumbha and Chandra in it. Budha aspects Kataka, Thula and Makara and Kuja who is in that sign. As per above principles, Rasis aspect each other and also the planets in them. The planets aspect each other and also the Rasis mentioned in the sutras. In the above illustration Sukra aspects Kanya with Guru in it, Dhanus and Meena and Guru aspects Dhanus, Meena and Mithuna with Sukra in it.
As per general principles in use in astrology, the aspects of planets in the above diagram are thus Budha and Sani aspect each other, Sani aspects Kuja and Simha, 3rd and 10th. Guru aspects Kuja, Meena and Budha, the 5th, 7th and 9th, Kuja aspects Mesha with Ravi in it Kataka and Simha or the 4th, 7th and 8th houses and planets in them. Chandra aspects Simha. These are details which have to be borne in mind by the readers, who are anxious to master the technicalities of these Sutras. Jaimini is very cautious in his statements. He asks his readers to study the general principles of astrology, and along with their applications to the practical side of horoscopes he directs them to remember the general and special principles which he has explained in his learned work and make predictions, taking both the influences mentioned in the general works and also the principles he has explained with particular care and on his own responsibility, into consideration- Ravi and Sani in the diagram according to ordinary astrology do not aspect each other, but in making predictions, we have not only to ascribe the general 6th and 8th positions of the Sun and Saturn from each other but also the special aspect influences which Jaimini has named here.
For a novice in general astrology, these observations of the Maharishi may appear quite novel but a little practice of these principles along with those of the general principles current with the astrologers, will show that there will be no difficulty and the predictions based on these combined influences will be found to be more accurate and to the point. The preliminaries should be carefully studied and remembered and the readers should put them cautiously into practice. Theory and practice will make a man perfect.
SU. 5. - Darabhagyasulasthargala nidhyatuh. The fourth, second and eleventh places (or planets in them) from the aspecting body are Argalas.
SU. 6.-Kamasthathu bhuyasa papanam. Malefics in the third from the aspecting planet give rise to evil Argala.
SU. 7.-Rihpha neechakamastha virodhinah. Planets in the tenth, twelfth and third from Argala cause obstruction to such Argala.
SU. 8.-Na nyun4 vibalascha. If planets obstructing Argala are fewer or less powerful than those causing Argala, then the power of Argala cannot be affected.
SU. 9.-PrQgvastrikone. The houses or planets in trikonas (5 and 9) similarly influence the Argala.
SU. 10. - yipareetQm ketoh In the case of Ketu the formation of Argala and obstruction to it must be calculated in the reverse order. .
NOTES These sutras require elaborate NOTES as they are highly technical in nature. Unless these are properly understood, further progress in Jaiminisutras will become difficult and doubtful. I n Sanskrit Mathematics, pneumonics of a peculiar kind are used and these must be properly mastered. In, Sutras 32 and 33 of this Pada, Jaimini gives a clue to the decipherment of his Sutras. I have to anticipate a few of the future Sutras here, for the great author himself does so.
SU. 23. -Sarvatra savarna Bhava Sasayah.
SU. 33.-Na grahah. In the indication or designation of the Rasis and the Bhavas (Signs and Significations) the author has used, for the sake of abbreviation, varnas or single letters. But in the case of planets he has not done so, which means he has used the proper names of the planets and not any letters to indicate them. I shall explain these differences in the NOTES below. We have in Sanskrit a sutra called Ka, Ta, Pa, Yadi. These are also called the Vargas - Kavarga, Tavarga, Pavarga
and Yavarga. Kavarga contains Kadi Nava or nine letters commencing from Ka thus -Ka, Kha, Ga, Gha, Jna, Cha, Chha, Ja, Jha, or nine letters. Tavarga or Tadinava-nine letters beginning with Ta-Tu, Tta, Da, Dha, Na, Tha, Thha, Da, Dha, or the nine letters of Ta varga. Pavarga or Padi Pancha-five letters commencing from Pa. They are Pa, Pha, Ba, Bha, Ma five letters. Yavarga yadyahrau or eight letters from Ya. They are Ya, Ra, La, Va, Ssa. Sha, Saand Ha, for the 8 letters of Ya varga. After having learnt these the next sutra in Sanskrit Mathematics is Ankanum Vamato ghtihi.
· Though Suryanarain Rao has elucidated the abbreviations used by Jaimini to imply numerals I propose to make some observations for the benefit of the reader The system of pneumonics employed here is called Katapayadi system. The consonants of the Sanskrit alphabet have keen used in the place of the numbers 1-9 and zero to express number:. There are different variant: of this system but I shall explain the most commonly accepted method. (n) and (n) and the vowels denote zero. 
· The letter: in succession beginning with Ka, Ta, Pa and Ya denote the digits; in a conjoint consonant, e.g., Kya only the last one denotes a number. According to this system therefore the letters ka, ta, pa, Ya, denotes 1. kha, tta, pha, ra, “ 2. 9a da, ba, la, “ 3. gha, dha, bha, va “ 4. nga, na, ma, ssa “ 5. cha, tha, sha., 6. chha, thha, sa “ 7. a, da, ha “ 8. jha, dha “ 9. A right to left arrangement Is employed in the formation of chronograms i.e., the letter denoting units figure is first written, than follows the letter denoting the tens figure and so on, e.g., ra me ‘ 2 6- 62. Jaimini divides the figure so obtained by 12 and takes the remainder as denoting a particular sign of the zodiac as reckoned from Mesha. All figures in Astronomy, Inscriptions and Mathematics should be read in the reverse order or as the Mohammedans read from right to left. The explanations of the following sutras make these aphorisms easy to understand. . Jaimini uses the word Argala to mean a sort of obstruction or impediment for the free flow of planetary influences. A planet in a certain house from any desired Bhava or signification or planet, prevents or obstructs the progress of the influence and thereby diminishes its value and. usefulness. These five Sutras give explanations about these Argala. Influences and obstructions and they must be carefully treasured up. There are two varieties of Argala: shubha or beneficial, and papa or malefic.
Dara contains two Sanskrit letters da and ra. Da according ‘ to Tavarga given above, represents the 8th letter in that group and hence stands for the figure 8. Ra represents the 2nd letter in the Yavarga, and hence stands for the digit 2-thus we have by the word dara 82. Reading this by the above mathematical Sutra in the reverse order we get 28. There are 12 signs or Rasis and when 28 is divided by 12, we get 4 as the remainder. Therefore Dara means the fourth house, representing the Argala from any desired significance or planet. Now the peculiarity is this Dara in Sanskrit language means wife and in general astrology, when we say Dara or Darasthana, we signify the 7th house from Lagna for a male horoscope. But Dara in Jaimini by the rules he has laid down means Four and not Seven. Bhagya. By the letter interpretation process-Bha is the fourth in the Pavarga and stands therefore for 4, Gya in Sanskrit is composed of Ga, and Ya the letter underneath the former Ga, and in all compound or conjoined letters the lower letter has to be taken into account and not the upper. Thus we have here Ya, and it is the first letter in Yavarga and stands for 1. We have therefore 41.Reading in the reverse order we get 14 and this divided by 12 will give us a remainder of 2. Bhagya-2. Therefore the 2nd house or planet from any given Bhava also becomes an Argala planet or obstruction. Sula is composed of Ssa and La. In the Vavarga, Ssa stands as the fifth letter and represents 5. La represents the 3rd letter in Yavarga and therefore stands for 3. We thus get the figure 53. But reading in the reverse order we have 35, Divided by 12 we get a remainder of 11 and therefore Sula stands for 11. Those planets which are in 4, 2 and 11 from any planet or Bhava in question or under consideration, become classified as Argala and obstruct their influences. In Sutra 6 if many evil planets, more than two as the plural is used, are found in Kama or 3rd house, they also then become Argala. Ka stands as in Kavarga and Ma stands as 5 in the Pavarga. Therefore we have 15. Reading in the reverse order we get 51. Divide this by 12 and we have the remainder 3.
Therefore Kama stands for the 3rd house. Kama in Sanskrit means Cupid, passions, wife and desires. In the general astrological literature, Kama means the 7th house representing husband or wife as the horoscope may belong to a female or a male human being. But by the interpretation by letters as directed by the author, it means the third. As it is stated here the planets become Argala in the 3rd only when there are more than 2 evil planets in the 3rd from the questioning planets or Bhava. But suppose there is only one evil planet in the 3rd house, then by implication it does not become Argala for the planet or Bhava. In Sutra 7, Ripha means 10, Ra in Yavarga stands for 2 as it is the second letter from Ya and Pha is the second letter .in the Pavarga and therefore represents 2, putting together we get 22. Divide this by 12 we have a balance of 10. Neecha stands for 12. Na represents O in the Tavarga as it stands as the 10th from Ta and therefore represents cipher.
We have only 9 Ankas or digits and the 10th shows a zero. Cha stands as the 6th letter from Tavarga and represents 6. Putting together we have 06. Reading in the reverse order we have 60. Divided by 12 there will be no balance, but the author asks the readers to take always the last balance and when 60 is divided by 12 it goes four times (48) and the last balance is 12. Therefore Neecha stands for 12. Kama, we have already seen, means 3. Those planets, which are in 10, 12 and 3 form an obstruction to the Argala mentioned in Sutra 5. Here probably the meaning is that the Argala influences, formed by planets mentioned in Sutra 5, good or bad, are themselves modified or obstructed by the planetary positions mentioned in this Sutra.
Those planets which are in the 5th and 9th or Trikonas counteract the influences of the Argala planets as explained before. It has been already stated that certain planets in certain house cause Argala or obstruction and those which are in the 5th and 9th counteract these Argala influences. Coming to Sutra 8, if fewer planets or powerless or disabled planets cause obstruction in Sutra 7 to the Argala generated in Sutra 5, then they will not affect the power of that Argala. Here it means that the obstructive Argala created in Sutra 7, unless the planets are strong, will not be able to obstruct the Argala influences caused by planetary positions mentioned in Sutra 5.
Sutra 9 is clear and needs no further explanation. With reference to Ketu the order must be reversed (Sutra 10). The 9th from Ketu becomes Argala and the 5th from him becomes Pratibandhaka or obstruction. The name of Rahu is not mentioned in the original, but some commentators are of opinion that the mention of Ketu is enough to include Rahu. Sutras are short and certainly require clearer explanations. Those beneficial planets who are in Dara 4, Bhagya 2, and Shula 11 from Ketu do not form Argala. The malefics in the 3rd and 8th from Ketu do not form Papargala or evil obstruction. Argala seems to be a sort of force or energy, caused by certain positions of the planets, and this energy may be beneficial or malicious. Power may be good or bad as it is used. In the case of Rahu and Ketu the Argala results must be calculated in the reverse order. From the 11 th Sutra Jaimini gives the rules which will guide the student in determining the lordship of the various relations and events, which have to be taken into consideration, in the career of an individual.
SU. 11. Atmadhikaha kaladibhirna bhogassaptanamashtamva. “ Of the seven planets from the Sun to Saturn, or the eight planets from the Sun to Rahu, whichever gets the highest number of degrees becomes the Atmakaraka.NOTES The word Ashtanamva is emphasised because Rahu, instead of being mixed with other planets, seems to have been separated for a certain set purpose. The meaning becomes evident when we refer to Parasara according to whom also, Rahu fills up the gap-when two planets (of the seven) possess the same number of degrees. If two or three planets obtain the same Ka/as or degrees and minutes, they are all merged into one Karaka or Lordship over some event in the human life. The vacancies caused by the merges of two or three planets into one have to be supplied by Rahu in the reverse of order. The other Karaka will be supplied by the Naisargika Karakas or permanent lords.
This is a difficult Sutra and requires some clear explanations. While all the planets have got movements from left to right or direct. Rahu and Ketu move in the reverse order or from right to left. The first is called the Savyam or Pradakshinam (dextral) and the other is called Apasavyam or Apradakshinam (sinistral). Rahu and Ketu have no houses but Jaimini gives lordship of Kumbha to Rahu and Vrischika to Ketu. They have been given lordships over some human events. In any horoscope, the first duty of an honest astrologer is to find out the exact positions of all the planets. This implies a good knowledge in Astronomy and astrologic-mathematics. Then the degrees, minutes and seconds of the positions of the planet are calculated and placed correctly, then the student will be able to find out which planet has got the highest number of Kalas or degrees in a horoscope. Whoever has got the highest number of Kalas, becomes the Atmakaraka.
These Karakatwas or Lordships, therefore, can be acquired according to these Sutras by any planet. Whereas, in Naisargika, Karakas or permanent lordships are fixed forever. In Naisargika, the Karakas or Lordships are thus detailed : In Brihat Jataka, Ravi, Chandra, Sani and Sukra are given different Karakaships: Diva arkasukrow pitru. matru soungnitou. This means that persons born during the day have the Sun and Venus as lords of the father and mother respectively. Sanaischarendu nisi tadviparyayat. For persons born during the nights, Sani becomes Matrukaraka and Indu or Chandra becomes the lord of father. I have simply drawn the attention of the readers to the various versions given by the different authors. Here we may have Pitrukaraka (1) Ravi in the Naisargika ‘method’, (2) Chandra as Pitrukaraka for those who are born in the night and (3) any planet out of the nine who gets or contains the largest number of degrees in a horoscope.Then the question arises as to how a student has to be guided in determining the prosperity and adversity of a person’s father. Suppose in the Jaimini system Sani becomes Pitrukaraka: Chandra becomes Pitrukaraka by the direction of Brihat Jataka and by the general or Naisargike system, Ravi becomes the Pitrukaraka. These three planets, viz., Ravi, Chandra and Sani are thoroughly different in characteristics and these variations, expounded by the learned in Astrology, instead of helping a student in the progress of the studies will confound him and launch him into greater doubts and confusion. When different systems, apparently contradictory, are enunciated by eminent Maharishis the wisest thing would be, in my humble opinion and experience, to take all of them into careful consideration, add his own experience, judge all of them with a diligent eye and make a harmonious whole so that all of them may prove successful and satisfactory.Take half a dozen medical experts in remote corners of the world. They experiment and hit upon certain herbs or roots as efficacious for certain diseases. Each one succeeds with a certain class, and thinks they may prove useful. If all of them have succeeded and the results of their experiments satisfactory, then a wise physician carefully NOTES the characteristics of such of those drugs and roots and he may succeed even better than any one of the original experimenters, by a judicious use of them suitable to times and conditions of life. Maharishis, by their expanded vision, watched and recorded their experiences from different mental visions, and gave principles in. all such sciences, which, though contradictory on the surface, will be found to be agreeable on a deeper analysis.
Different systems have mentioned different periods for death and other important events of human life. Bhattotpala, the great commentator of Varahamihira’s works; hits on a nice system of reconciliation and I refer my readers for clearer explanations on my NOTES to Dasantardasa chapter in Brihat Jataka. A man may live upto 70 or 80 years and may have passed through various critical conditions. He will be killed in the period of the strongest death-inflicting planet and have critical dangers during other evil periods. Take the longevity question. We have the Udu Dasa or length of life measured by the planets according to the constellations ruling at birth. We have secondly Kalachakra Dasas and the longevity given by them.Third, we have the Graha Datta Pindayuryoga or the term of life given by the planets to the Foetus at the time of conception. Fourth, we have the Amsayurdaya recommended by Satyacharya and followed by Varahamihira. Fifth, we have the longevity determined by the Gochara movements of the planets. Sixth, the longevity as determined by the kendra Ayurdaya. Seventh, we have the Dasantardasa Ayurdaya. Then, eighthly, we have the Ashtakavarga Bindusodhana Ayurdaya. These eight systems certainly give divergent views and different terms. If so, what should the astrological student do when all the eight systems give eight different periods?
Bhattotpala, whom we have not seen a more learned commentator on astrological works in recent times, reconciles these different systems in the following manner: say a person lives for 50 years and gets various periods of longevity from 3 years to 50 years. The suggestion of Bhattotpala stands to reason. Suppose the eight systems give the following terms of life -3,10,15, 20, 27, 35, 40 and 50 we are asked to prescribe the longest term obtained as the longevity, and the terms indicated by the other systems will be periods in the life of the person which will be very critical and during which he will suffer from severe diseases, dangers, or accidents, but he will manage to get over them and live upto the longest term, viz., 60 years as shown by one of those systems.
Jaiminisutras offer the same explanations. In the typical case Sani, Chandra and Ravi, representing father in the case of a single person, then the age and prosperity of the father will be determined by the most powerful among them. It may also happen that by the three systems, Ravi may become the lord of father. Then he will live longer and be more prosperous and happy. The merging of two or three planets into one karaka has to be fully explained. Unless I give some illustration, the readers will not be able to follow these sutras. The sutra says that whichever planet gets the highest number of degrees, becomes the Atmakaraka. Suppose in a horoscope two planets get the same number of degrees; then both of them will become Atmakaraka. Take Sani and Chandra in a horoscope, and say they have got each 29 degrees and ten minutes.
As per the above sutra, both of them become merger into one, viz., Atmakaraka. When both of them become representing one event, viz., Atmakaraka, there will be a vacancy for some other karakatwa say Chandra has merged into Sani and his place, representing matrukaraka or some other karaka, falls vacant. This, Jaimini says, will be supplied by- Rahu. As Rahu and Ketu move in the reverse, they will be considered as getting the highest number of degrees when they are at the beginning of a sign. In the above illustration, suppose Sani has 29o and 10’ in Aries as also Chandra. Then they will naturally have travelled all over Mesha and will be within fifty minutes from Vrishabha.Sani and other planets move from Mesha to Vrishabha, Mithuna, Kataka, and so forth, whereas Rahu moves in the reverse order, viz., from Vrishabha. to Mesha and Mesha to Meena. Rahu will have obtained 29a and 10’ when he is 50’ from Meena, for Rahu gains each degree as he enters Mesha from Vrishabha and moves on to the 1St degree of Mesha before he enters into the next sign Meena. Here as Chandra has merged into Sani, Rahu takes that karakatwa which Chandra as a separate planet would have taken. Suppose Budha also gets the same degrees, and these three represent one karakatwa or signification. Suppose now brothers have to be represented. Then Jaimini says take the Nisarga Karaka, Kuja, and give him the control over brothers etc., attributed to Kuja in the general literature in Astrology.SU. 12. Saeeshtay bandhamokshayoh. Atmakaraka gives bad and good results by virtue of malefic and benefic dispositions such as debility, exaltation, etc.
NOTES When the Atmakaraka is in exaltation or in beneficial Rasis or conjunctions, though the person is imprisoned he will be liberated, will live in holy places and will have Moksha or Final Emancipation. But when he is in Neecha Rasi or with evil conjunctions and aspects he will be imprisoned, will suffer from chains and other tortures, and will not have Moksha. But it this debilitated planet has beneficial aspects or conjunctions, he will be liberated. The idea seems to be the securing of final salvation. If the Atmakaraka is exalted and has beneficial aspects and conjunctions without any malicious influences the man will get the final Bliss called Moksha, so ardently coveted by all devotees and the yogis. They desire nothing more than this state of bliss. Here Bandha and Moksha may be interpreted as malefic and benefic results.
SU. 13 -Thasyanusaranadamatyaha. The planet who is next in kalas or degrees to Atmakaraka will become Amatyakaraka.
NOTES By careful mathematical calculations the student should first find out the positions of planets correctly in degrees and minutes. Then fix them up in the horoscope and place the Lagna also in degrees and minutes. It will be very easy to fix all the planets and also the Lagna in their vargas or minute divisions by proper calculations. Unless this part of the work is done satisfactorily the application of the principles of Astrology, enunciated by Jaimini or other Maharishis, will not be possible. And when the foundation is not well laid and solidly built, the superstructure can never be durable or lasting. After the planets are placed correctly in their degrees and minutes, it becomes easy for a student to find out who gets the highest number of degrees of Kalas. Whoever gets the largest number take him as the Atmakaraka. The planet who gets the next highest degrees will be Amatyakaraka. Probably when the Amatya or Mantrikaraka is powerful and well combined and aspected the person will become a great Minister or Councillor. But when he is ill combined and badly aspected and debilitated he becomes an evil Councillor or an adviser who brings disgrace on himself and also on those to whom he offers his counsel.
SU. 14,-Tasya bhratha. The planet who gets the highest number of degrees next to Amatyakaraka becomes Bhratrukaraka or gets lordship over brothers.
NOTES If the Bhratrukaraka is debilitated, joins evil planets and has malicious aspects then there will be ruination to brothers. He will have no brothers or, if he gets them, they will die or become wretched, poor and disgraceful. If, on the other hand, the Bhratrukaraka is exalted, well combined and well aspected there will be plenty of brothers and prosperity and success will attend on them. In the world we have experience of various sorts and all these are indicated by the astrological authors.
SU. 15. - Tasya mriatha. - The planet who gets the highest number of degrees next to Bhratrukaraka becomes lord of the mother or Matrukaraka.
SU. 16. - Tasya putraha. The planet who is next in power in degrees to Matrukaraka becomes the lord of the children or Putrakaraka.
NOTES The Sanskrit Sciences have attached the greatest importance to the birth of children. Without children a home is designated as a burial ground or smasana or cemetery. Aputrasya gatirnasti observe the Vedas. This means that a man who has no children will have no heaven or Moksha. There is a special Hellish River called the Put. One who no Putra will not be able to cross this river Put. He is called a Putra who enables the parents to cross this river. If he does not cross it, he will have no salvation and he cannot go to regions of bliss. In this world what can give a person greater pleasure than the possession of healthy, intelligent, obedient and prosperous children? What can delight the hearts of the parents more than the playing round about them of their happy children? Can the work of creation continue without children 1 If there are no children, then the human species must cease to exist and the world will be depopulated.
Children thus become an absolute necessity, for the continuation of the human species. But in getting children, there is a very great variety. Temperaments are various and curious. It is no doubt a source of great pleasure for a man to have children but what is the good of getting bad, deformed, repulsive, ungrateful, depraved and rascally children who are antagonistic to their parents, who are immoral, cheats and otherwise quite undesirable to society, to the nation and to the family. Where the Putrakaraka is well situated, exalted, in good Shadvargas, in beneficial conjunctions and aspects, the children will be blessed with all the virtues, which make them agreeable, happy, prosperous and dutiful to parents. The greatest Epic in India, viz., Ramayana teaches the excellent duties of children towards their parents and Sri Rama is the noblest conception and embodiment of the duties towards the parents, relations, friends and the public citizens under his royal care. It is better to have no children than to have bad and ungrateful ones.
SU. 17.-Thasya gnathihi. The planet who gets less degrees than those of Putrakaraka becomes Gnathikaraka or lord of the cousins. Among all the nations of the world, cousins form one important item, in making the domestic circle happy or unhappy. This is specially so among the Hindus, whose laws of inheritance and succession to property are peculiar and very complicated. There are maternal and paternal cousins and nephews. The last are the most formidable, when they are adversely situated and most favourable when they are sympathetic and loving. The condition of the planets who become Gnathikarakas will determine the attitude of the cousins and the rules for judging of these have already been laid down in the previous NOTES and explanations.
SU. 18. - Thnsya darascha. The planet who gets less degrees than the gnathikaraka becomes Darakaraka or lord of wife.
NOTES The use of cha in this sutra indicates plurality and includes the examination of the various Bhavas or significations from Lagna, Pada Lagna and Upapada Lagna, which technicalities will be explained later on in the NOTES. Jaimini suggests that the results should not be foretold simply by the consultations of the karakas alone, but also by the Bhavas from Lagna; Pada Lagna and Upapada Lagna. The Science of astrology, specially the foretelling of the future, is highly complicated and requires the highest form of intelligence, and the most profound forms of analytical powers to unravel its mysteries and make the future predictions correct. This science as well as other sciences requires great intelligence and erudition, and this will be so especially with astrology, which deals with all the phenomena in the world and which, therefore requires the most comprehensive and grasping intellect to understand its principles.
SU. 19 -Matra saha putrameke samamananthi. Some Acharyas or authors hold that the Matru and putrakarakas may be represented by one and the same planet, that is these two Bhavas, lordship of mother and children may be judged by the same planet.
NOTES Here this union may be interpreted in two ways, viz, Matrukaraka includes Putrakaraka, and therefore these two Bhavas may be foretold by the lord of mother or by the lord of children. The planet next in degrees to Bhratrukaraka becomes Matrukaraka, and the planet next in degrees to Matrukaraka becomes Putrakaraka. What Jaimini apparently means is that by the planet next in degrees to Bhratrukaraka, may be foretold about the prosperity and adversity of the mothers and the children. Since Jaimini gives pada, ghatika and upapada Lagnas as also the Lagna for the consultation for results, difficulties and confusion have been removed and the welfare and misfortunes of mother and children may be easily analysed and predicted.
SU. 20.-Bhaginyurathassyalaha kaniyajjananee cheti. . Some say that from Kuja should be ascertained particulars regarding brothers and sisters, brother-in law, younger brothers and stepmothers. Some others hold that predictions relating to stepmother should be made from the 8th house. However, this latter view is not approved by all.
NOTES - From Ara or Kuja the sisters, wife’s brothers, younger brothers and mother must be examined. In Sutras 15 and 16 references to find out the lord of mother has been made. Why then again mention about mother? Here from Mars we have to find elder and younger sisters, brothers of wife, younger brother, stepmother and the maternal aunts. Ara or Kuja is the permanent or Naisargika Bhratrukaraka or lord of brothers. Some authors by pronouncing Aratha in short A, make it A = 0, Ra = 2 and Tha 6 =0.26 and reading it in the reverse order we get 620. This divided by 12 will give us remainder 8. And ask the readers to find out the above events from the 8th house from Lagna. Jaimini does not approve of it.SU. 21.-Mathuladayo bandhavo matrusojatiya ittyuttarataha. From Mercury should be ascertained details relating to maternal uncles, maternal aunts and other maternal relations.
NOTES - Take the planet next to Ara or Kuja and he will be Budha. The order of the planets must always be remembered as in the weekdays-Ravi; Chandra, Mangala, Budha, Guru, Sukra and Sani. Therefore when the author says Uttarataha or takes the next planet, it clearly means Budha. From Budha, maternal aunts, maternal uncles and other maternal relations like stepmothers should be found out. Thus say some others. This means that Jaimini is not in agreement with the views of these writers. Like Kechit in Brihat Jataka, Ekey in Jaimini is used to indicate other schools of thought in Astrological predictions.
SU. 22.-Pitamahou pathiputraviti gurumukhadeva janiyat. From Guru the paternal grandmother and grandfather, the husband and children must be found out.
SU. 23.-Patnipitarau swasurou matamaha ityante vasinaha. From the next planet from Guru, viz., Sukra, the parents of the wife, or parents-in-law, paternal and maternal aunts, maternal grandfather and grandmother, and Ante Vasina or disciples must be found out.
NOTES - If two or three planets get the lordship by getting the same degrees, then find out who has got the greater number of minutes and seconds, and if the planets are equal in all these degrees and minutes and seconds then we are recommended to take the Nisarga or permanent lords for the welfare of the particular events. I shall give here the Naisargika lordships of planets. . Ravi.-Atmaprabhavasakti or soul force, reputation, vitality and father. , Chandra.-Manas, Matru, Mani-Mind, Mother and Gems. Kuja.-Bhumi, Satwa, Bhratru-Lands, Strength and Brothers. Budha.-Pragnya, Matula, Buddhi, Vacha-intelligence, uncle, wisdom and speech. Guru.-putra, Vidya, Dhana, Grtana-Children, Education, Wealth and Spiritual development. Sukra.-Kama, Indriasukha, Kalatra-passion, sense pleasures and wife. Sani.-Ayushyam, Jeevanopayam, Maranam-longevity, means of livelihood and death. Rahu.-Matamaha or maternal grandfather, Vishakaraka or lord governing poison. Keru.—Pitamaha or paternal grandfather and Kaivalyakaraka or one who gives final basis. . I have given here only the most salient points and for greater details I refer my readers to my English translation of Sarwarthachintamani.SU. 24. - Monzdojyayan Grah eshu. Among all the planets, Ravi, Chandra, Kuja, Budha, Guru, Sukra and Sani, Saturn is the least powerful.
NOTES Varaha Mihira observes in ascribing the Veeryabala thus -Sa, Ku, Bu, Gu, Su, Cha, Ra meaning Sani is the least powerful in Veeryabala; next comes Kuja, then Budha, then Guru, then Sukra, then Chandra and Ravi represents the strongest in, Veeryabala. Some writers and commentators give the following interpretation, which may also be acceptable. Mandojyayan ltyuttarataha. Next to Sukra comes Sani in Sutra 23. Therefore from Sani must be found out the prosperity and misfortunes of the elder brothers.
SU. 25.-Pracheevruttirvishamabheshu. In all odd signs the counting must be in the right direction.
NOTES Mesha, Mithuna, Simha, Thula, Dhanus and Kumbha are odd signs. In all these signs the counting must be from left to right. I will explain in clearer terms. Say we want the 5th from Mesha. Then count as Mesha, Vrishabha, Mithuna, Kataka, Simha and so forth.
SU. 26 - Paravrutyottareshu. In even signs the counting must be in the reverse order.
NOTES Take Vrishabha and we want the 6th from it. There we get Vrishabha, Mesha, Meena, Kumbha, Makara and Dhanus. Take Thula. It is an odd sign, suppose we want the 4th. Then Thula, Vrischika, Dhanus and Makara. Take Vrischika and we want the 6th from it. Then we have Vrischika, Thula, Kanya, Simha, Kataka and Mithuna. In fact, in all odd signs the procedure is in the right direction. in even signs we count backwards like the movements of Rahu and Ketu in reverse order. Then follows a short but very difficult Sutra. Brevity may be the soul of composition, but it will be the thorny path to the commentators and readers, with ordinary intelligence and education.
SU. 27.-Nakwachit. In some places or signs this does not apply.
NOTES Here the brevity of the Sutra offers the greatest confusion. What are the places or signs where these rules do not apply? When a general principle is laid down why should there be any exceptions? If we had excellent commentators, who were almost equal to the original authors and some of whom were even superior to their originals, many of the Sanskrit Sciences would have been sealed letters and none of the modern scholars, though brilliant, have got that spiritual capacity and concentration of mind to enable them to go beyond the screens and find out the literary gems which were hidden in the deep mines of Sanskrit Literature. If the ancient authors have been held as great benefactors to the literary world, .the commentators for those works should. be considered even greater benefactors.
What would have been the use of the Vedas, if they had not been handled by the renowned two commentators Bhatta ‘ Bhaskara and Vidyaranya. Sanskrit Sciences are put in technical styles and Sutras and unless the commentators are scholars of great genius and of equal capacity, the original works would have remained almost inaccessible and unintelligible to the modern generation. For in this Sutra there are two words Na negative and Kvachit, at times are occasions. We have no clue to when and how these two words have to be used or interpreted. Gathering information from the ancient commentators this Sutra signifies while the general rule is to count regularly in all odd signs and in the reverse order in the even signs, this rule does not apply to Vrishabha or Vrischika and to Kumbha and Simha. Here it means that in the even signs of Vrishabha and Vrischika, instead of counting in the reverse order we have to count in the right way and in Kumbha and Simha instead of counting in the right way, we have to count in the reverse order. In other signs where such exceptions obtain they will be pointed out in their proper places.SU. 28:-Nathaanthahasamapruyenu. Many of the writers are of opinion, that the *Rasi Dasa (period of the sign) extends over such number of years which are counted from the Rasi to the place where its lord is located.
NOTES Take Mesha; its lord Kuja. Say he is in Simha. . Count from Mesha to Simha ; we get 5. This will be the number of years of Rasi Dasa given by Mesha. In all other works, Dasas and. Bhuktis (periods and sub-periods) are given only to planets but never to the zodiacal signs. Jaimini gives Rasi Dasas as a peculiar feature of his immortal works. I shall try to explain this Sutra in full as, otherwise my readers will be surrounded by many doubts and difficulties and may understand the Sutra altogether in a very perverted sense. The number of years of the Rasi Dasa is determined by the number of Rasis, which, its lord has traveled from it at birth. Take a horoscope and follow the reasoning.
We want to find out the Dasa period of years given by Mesha. Its lord is Kuja. He is found in the 7th house from Mesha. Therefore Mesha Dasa extends for 7 years. We want the Dasa period given by Dhanus. Its lord is Guru and he is in the 3rd house from Dhanus, and therefore the length of Dasa of Dhanus will be 3 years. This point is now clear. In Jaiminisutras the lords of the houses are those, which are recognised by the astrological works in general, and I presume the possession of this elementary knowledge in my readers. The lords of the 12 zodiacal signs are the following regularly * I have discussed Rasi Dasa at considerable length in my book Studies in Jaimini Astrology. Chandra, Rahu, Lagna, Sani, Ravi, Budha, Guru, RASI, Sukra, Ketu from Mesha, viz., Kshitija-Kuja, Sita- Sukra, Gna-Budha, Chandra-Moon, Ravi-.Sun, Soumya-Budha, Sita-Sukra, Avanija—Kuja. Suraguru - Jupiter, Manda-Sani, Souri-Sani, Guru—Jupiter-vide my translation of Brihat Jataka: These same planets are also lords of the Amsas or other minuter divisions like Drekkana, Navamsa and Dwadasamsa.Differences of opinion obtain in all branches of knowledge. These differences may arise from various causes. World presents such a complicated and comprehensive phenomena that two observers trying in different directions may find different results from the same research or one result from different substances. Take one illustration. Two doctors, men of hi h culture with tinges of original genius, far removed from each other and quite stranger s, may go on experimenting to find out the best antidote for fever. Each may deal with different sets of articles and find a resultant, which will have the efficacy of completely curing fever and all such disorders. Similarly in Astrology. Temperaments differ so radically in some cases that those who watch them keenly get puzzled over them and fait to account for, such strange phenomena. If the lord of the Rasi is in his own house, the sign gives 12 years of life. If he is in the 12th house the Rasi gives a similar period. If he is in the second house he gives one year. Some say he gives two years.
The word prayena signifies a great deal. If the lord of the Rasi is in exaltation he will add one more year to the number he gives by his position. Take Vrischika and Kuja in Makara. Here he is in the 3rd house from Vrischika and therefore gives 3 years. But as he is in exaltation one more year is to be added and thus the Rasi gives four years. But if he is in debilitation he takes away one year. Thus if we take Mesha and find Kuja in Kataka, then he will have to give four years as Kataka is the fourth from Mesha but his debilitation has taken away one year and instead of four years he gives only three years. There are two signs according to Jaimini which have two lords instead of one granted by the rules of general astrology. Vrischika has two lords, viz., Kuja and Ketu and Kumbha has Sani and Rahu. In this case if the two lords are in the sign, then the Rasi gives 12 years of Dasa. If one of them- is not there, then the presence of the other gives no years. When both of them are not in the Rasi, then find out the Dasa years by the stronger of the two planets.
Suppose of these two, one is in his own house, and the other in a different house, then count up and take the planet in his own house in preference to the other who is in a different house. Take Kumbha. It has two lords Rahu and Sani. Sani is in Makara and Rahu is in Mesha. Here we have to prefer Sani to Rahu as he is in his own house and therefore the longevity or Dasa given by Kumbha will be 12 years as Makara is the 12th from Kumbha. If out of the two lords, in other houses one is with another planet or planets, and the second is not with a planet then take the planet who is in conjunction with another planet. Suppose both of them are with other planets, Then take the lord who is in conjunction with a larger number of planets. Suppose both of them are with the same number of planets. Then find out the strength of the Rasi and whichever is more powerful, take the planet in it.
Here I shall explain what is meant by the strength of the Rasi. The fixed signs are stronger than movable signs. The double-bodied signs are stronger than the fixed ones. If even here the strength of the two lords is the same, then take that lord who gives the larger number of years. In this way we have to find out who is the more powerful of the two lords and ascribe the Rasi Dasa accordingly. If one of them is in exaltation, he should be preferred. In this way find out the causes of strength to the planet and then prescribe the Rasi Dasa years to it.
SU. 29. - Ya vadeesasrayam padamrzukshanam. Arudha Lagna is the point obtained by counting as many signs from the place of lord of Lagna as the lord of Lagna is removed from Lagna.
NOTES Here Arudha or Pada Lagna is explained. The lord of the Lagna at birth must occupy some house. The sign which measures from him in the same number as he is from the Lagna will be called Pada Lagna. Take an example. Chandra Rahu Lagna Sani . Ravi Budha Guru . RASI Kuja Sukra Ketu Here we have to find out the Pada Lagna. The lord of Lagna is Sukra. He is in the 8th house from Lagna. The 8th from Sukra becomes pada. Here the 8th from Sukra is Kataka. Therefore it becomes the Arudha or Pada Lagna. The uses for which these various Lagnas are enumerated here will be explained later on. Jaimini makes his meaning clear in the next two sutras.
SU. 30. -Swasthe daraha. If Lagnadhipathi is in the 4th, then the 7th becomes Pada Lagna.
NOTES Dara as we have seen is 28, divided by 12 giving a remainder 4. If Mesha is Lagna and Kuja occupies Kataka, he will be in the 4th from it. The 4th from Kataka, viz., Thula will be the Pada Lagna.
SU. 31.-Sutasthe janma. If the lord of Lagna is in the 7th from Lagna, then Lagna itself becomes Arudha Lagna.
NOTES He gives another example. If the lord of Lagna is in the 7th, the 7th from it will be Lagna itself and this becomes pada or Arudha Lagna. Suta-su represents 7 and ta indicates 6. This will be 67. Divided by 12 we get the remainder 7 and therefore the 7th house is indicated. The Maharishi gives these two examples so that his readers may make no mistakes or misinterpretation about the Sutras. I hope my readers now have fully understood what is meant by Pada Lagna. In this sutra, as the lord of Lagna is in the 7th, the 7th from it will be Lagna itself. In this case both Lagna and Pada Lagna are one and the same.
SU. 32.-Sarvatrasavarna bhavarasayaha. All Rasis and Bhavas are studied by Varnada Lagna. Hence it will be explained in this aphorism.
NOTES Raghavabhatita, Pantha, Nilakanta and other older commentators have given the fullest NOTES and details on this sutra and I have to take the readers along those intricate paths. They have introduced Varnada Lagna, Ghatika Lagna, Hora Lagna and other details. The following is the full exposition for all these. Readers are advised to have a large fund of patience and devote some time to master these details. In all the following sutras of Jaimini, Varnas or Katapayadi letters are used to indicate Bhavas and Rasis. But for planets their various names are used and they should not be interpreted with the help of such letters. For those who are born in odd signs count from Mesha in the regular order, for those who are born in even signs count from Meena backwards till we get to Bhava Lagna and keep these figures on one side.
Again count for those who are born in odd signs from Mesha to Hora Lagna in the regular order and for those born in even signs count from Meena to Janma Lagna in the reverse order, and deduct the smaller figures from the larger and counting again from Mesha forwards to the number of remainder. and fix that Rasi as the Varnada Rasi for odd signs and for person born in even signs counting back from Meena to the number of Rasis given by the figure, take that Lagna as the Varnada Lagna. This will certainly be not intelligible, unless a few examples are given here to illustrate the principles involved. Varieties of Lagnas will be explained here. Bhava Lagna-used in Jaimini-means the ordinary Lagna as is mentioned in the ordinary books on Astrology. The sign that rises at birth on any particular day.
Chandra Lagna-or the Janma Rasi, is that sign in which Chandra is situated at the. time of birth. This is determined by constellation ruling on that day. Pada Lagna-means that sign in number again from the position of the lord of Lagna which he occupies from Lagna. Hora Lagna-Take the time of birth from the sunrise and fix it in ghatis. Then divide this number by 2.5 which is called a Hora and the number thus obtained represents the Hora Lagna. Take an example. A man was born on the 3rd of the solar month Kumbha at 14.5 ghatis after sunrise. Now 14.5 ghatis divided by 2.5 will give us 5 and 2 ghatis as a remainder. Therefore the Hora Lagna falls in the 6th from Kumbha-Kanya.
Take a person born on the 2nd of the solar month. Vrischika at about 29 ghatis after sunrise. Dividing this by 2.5 ghatis we get 11 and a remainder 1.5 ghatis. That is the Hora Lagna will be the 12th from the sign occupied by the Sun, viz., Vrischika or it falls in Thula the 12th from it. If suppose the man is born on that day at 48 ghatis after the sunrise then divide this by 2.5 ghatis. We get 19 and a remainder of 5 ghati. Therefore the Hora Lagna falls in the 20th. As there are only 12 signs, deduct this figure from 20 and we get 8. Therefore the e 8th from Vrischika will be the Hora Lagna and it falls in Mithuna. Here also the order already named for odd and even signs should be observed.
Ghatika Lagna-From the sunrise to the time of birth find out how many ghatikas have passed and find out the Rasi which falls at the time and this will be easy to understand. Say a man is born at 25 ghatis after sunrise on the 2nd of Vrishabha Masa. Then take 25 ghatis and count from Vrishabha; whenever, the figure of ghatis is more than 12 deduct or divide the number of ghatis and find out the remainder. 25 divided by 12 will give us a balance of 1 after going twice. Thus in this case the ghatika Lagna falls in one and therefore in Vrishabha itself. Varnada Lagna-We have already explained this and we will give clearer explanations later on. As Jaimini insists on Savya-right and Apsasavya - left for odd and even signs our readers must understand this point clearly and keep before their vision in all counting for the various Lagnas.
An Indian ghati means 24 minutes of English time. An hour means 2.5 ghatis. A minute means 2.5 vighatis. The minuteness of the divisions of time, reached by the Indian astronomers, is simply astounding. The Europeans have no idea of them. I shall give them here for ready reference. The European conception of the minute divisions of time is as follows. A day is divided into 24 hours. An hour is divided into 60 minutes. A minute is divided into 60 seconds. Here ends their conception of time. 24 x 60 x 60 or one day contains 86,400 seconds. This is the highest idea of the European conception of the divisions of time for a day. Take the conception of the division of Time by the Indian Astronomers.
In the uttara gograhana or the release of the cattle, Arjuna went to effect their release and Duryodhana, Emperor of Hasthinapura, takes objection to the appearance of Arjuna before the stipulated time for their Agnathavasa or incognito existence for 12 years. Bhishma, the greatest warrior, saint and philosopher in the whole of Mahabharata, explains the astronomical details and calculations of time and convinces Duryodhana, that the time of 12 years imposed on the Pandavas passed away the previous day and Arjuna was justified in his appearance for the release of the cattle. According to Aryan Astronomers a day is divided into 60 ghatis. Each ghati is divided into 60 vighatis. Each vighati is divided into 60 Liptas. Each lipta is divided into 60 Viliptas. Each vilipta is divided into 60 paras and each para is divided into 60 Tatparas. The figures when multiplied stand thus: one day 60 Gh. x 60 V.G. x 60 L x 60 V.L. x 60 P. x 60 TP. or 60 x 60 x 60 x 60 x 60 x 60. My good readers, this humble figure when multiplied will give you 46656000000.
Imagine here the conception of the minuteness of time by the Maharshis and their intellect. A day in the calculation of Hindu astronomers contains the above number of Tatparas. This can possibly be conceived by the highest human intellect under the highest yogic and experienced Divya Drishti or Divine vision and can never be the work of ordinary mortals however high their genius may be. I leave my readers to judge of these facts with their own intelligence and not be guided by the stupid theory of Hindus borrowing their Astrology from the barbarous Greeks and Chaldeans. Has any man in the world conceived divisions of time more minute? If so, who is he and where can we find him.
SU. 33. Nagrahaha. Varnada is not to be applied for the planets but only for Rasis. In all the sutras of Jaimini, the Ka, Ta, Pa, Yadi sutra of interpreting the language should not be applied to the planets. The author means that the grahas or the planets are designated by their various names and never by the letter system.
SU. 34.-Yavadwivekamavrittirbhanam. Divide Rasi Dasas by 12 and distribute the same to the 12 Rasis in proportion to the Rasi Dasa periods to get sub-periods. The counting should be from right to left if Lagna is odd sign and vice versa if even.
NOTES Interpreting of Viveka-Va -4 Va.-4 Ka-1-or 441 or reading in the reverse order we get 144. All the Rasis put together at 12 each will come up to 144. Take the Rasi Dasa year and divide that into 12 bhagas, multiply the Mesha Dasa Rasi by 12. Then divide the total by 12 and the quotient will represent the Antardasa years. Even here the readers are advised to count and follow the odd and even signs in the right and left directions as has been already explained. Sutras are meant really for those who have bright brains.
SU. 35.-Horadayaha siddhaha. . . From the general literature of Astrology learn all the details about Hora, Drekkana, Saptamsa. Navamsa, Dwadasamsa, Trimsamsa, Shashtiamsa, etc.
NOTES Where the Maharishi does not differ from the ordinary rules of Astrology, he says siddaha, meaning they are ready at hand from able astrologers. Wherever he cuts a new path he indicates the lines of research on which he proceeds. These commentaries are written by Neelakanta and go under the name of Subodha. The term Subodha means that the commentaries are written in such an easy and convincing style that even ordinary readers and students can easily grasp the ideas explained by the learned commentator. I have also consulted other learned commentators.
End of First Pada of the First Adhyaya
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